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Antemurale mit

(Preusmjereno sa stranice Mit o bedemu)

Antemurale mit ili Mit o bedemu je nacionalistički mit kojim se određenoj naciji pripisuje uloga bedema prema drugim religijama, nacijama ili ideologijama.

Ilustracija bedema

Etimologija

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Antemurale je reč izvedena iz reči latinskog jezika ante (pre nečega) i murale (zid).

Karakteristike

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Antemurale mit se razlikuje od ostalih nacionalističkih mitova po tome što ne insistira na jedinstvenosti određene društvene grupe, već je uključuje u širi kulturni entitet navodno superioriorniji od drugih društvenih grupa koje mu ne pripadaju.[1]

Osnovne karakteristike antemurale mita su:[2]

  • Različitost – Uvek se nalazi u područjima u kojima su prisutne određene različitosti, na primer različite etničke ili verske grupe.
  • Razgraničenost – Implicira potrebu za razgraničavanjem različitosti.
  • Odbrana – Implicira da je ono što je različito takve prirode da je potrebno braniti se od toga.
  • Očuvanje – Implicira potrebu za očuvanjem sopstvenog života ili životnog stila od onih koji se razlikuju.
  • Posvećenost – Rezultira stvaranjem percepcije da je određena društvena grupa posvećena zaštiti šireg kulturnog entiteta (n. pr. religije, kulture ili civilizacije) koje navodno treba braniti.

Konstitutivni element Antemurale mita je demarkacija t.j. bedem kojim se preuveličavaju razlike u odnosu na odabranu susednu društvenu grupu a istovremeno ignorišu razlike u odnosu na druge.[3] Impliciranjem da odabrana društvenaa grupa pripada širem, navodno superiornom, identitetu Antemurale mit je suprotan Sui generis mitu koji ističe unikatnost određene društvene grupe.[4]

Antemurale Christianitatis

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Jedna od verzija ovog mita povezanih sa religijom je i Antemurale Christianitatis koji implicira da je misija određene nacije da bude prva Evropska odbrambena linija prema Islamu. Athleta Christi (latinski: Athleta Christi) je počasna titula koju su pape počev od 15 veka dodeljivale pojedincima koji su predvodili vojne pohode protiv Osmanskog Carstva. Među onima kojima je dodeljena nalaze se Janoš Hunjadi, Skenderbeg i Stefan Veliki.

U 16 veku je "odbrana od Turaka" postala centralna tema u Istočnoj, Centralnoj i Jugoistočnoj Evropi. Upotrebljena je kao oruđe propagande kako bi se mobilisala religiozna osećanja stanovnika.[5] Ljudi koji su učestvovali u kampanjama protiv Osmanskog Carstva su nazivani “antemurale Christianitatis” (odbrambeni bedem Hrišćanstva).[6]

Jugoistočna Evropa

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Antemurale mit je postao arhetipski nacionalistički mit u Jugoistočnoj Evropi..[7] Nacionalisti su razvili narative o tome da su njihove nacije Antemurale Christianitatis koji štiti Zapad od invazije Islama dok Zapad nezahvalno zaboravlja ovu činjenicu.[8] Skoro sve nacije jugoistočne Evrope neguju percepciju i nacionalni mit o tome da su bedem određenog univerzalnog sistema vrednosti (hrišćanstva, islama...).[9]

Albanija

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Skanderbeg je sastavni deo Antemurale mita
Vidi takođe: Mit o Skenderbegu

Antemurale mit predstavlja Albance kao bedem civilizacije i zaštitnike religijske tolerancije u Evropi i na Balkanu. Pre nego što su Albanci bili Islamizirani, antemurale mit ih je predstavljao kao Antemurale Christianitatis. U albanskim nacionalističkim mitovima Skenderbeg je sastavni deo Antemurale mitologije. Ovaj mit predstavlja Albance, ujedinjene od strane Skenderbega, kao zaštitnike Albanske nacije i hrišćanstva od "invazije Turaka".[10] Kada je Osmansko Carstvo uvelo islam u Albaniju javlja se druga vrsta Antemurale mita. Islamski verski poglavari prestavljaju većinski islamizirane Albance bedemom onih koji su civilizovaniji, verski tolerantni i demokratski, nasuprot nedemokratskim Grcima i Srbima koji su ostali pravoslavni.[11]

Bosna

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Važna posledica islamizacije stanovništva Bosne je stvaranje predstave o Bosni kao bedemu islama. Granice Bosne se predtavljaju kao granice islama prema "neprijatelju vere". Kada je Austrijska armija napala Bosnu, Bosanski muslimani su svoju armiju smatrali "Islamskom armijom" izabranih vojnika islamske granice koji "čuvaju granicu islama".[12]

Hrvatska

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Papa Leo X je Hrvatsku smatrao za Antemurale Christianitatis u 1519 zbog doprinosa vojnicima iz Hrvatske borbi protiv Turaka. Ideja o Zapadu koji se brani od Istoka je dokazano suštinske važnosti za definisanje samoidentifikaciju Hrvata. Hrvati imaju predstavu da su branioci zapada od varvarskog istoka. Prvobitni oblici antemurale koncepta su bile usmerene protiv Osmanskog Carstva a kasnije protiv Srba koji su predstavljani kao "poslednji varvari" koji pokušavaju da izvrše invaziju na Evropu. Isticanje teritorijalna prava Hrvata na zemlju unutar granica Hrvatske naseljenu Srbima je za opravdanje imalo rasnu diferencijaciju između Hrvata i takvih Srba. Postojali su i pokušaji da se u pogledu etničke pripadnosti Srbi koji su živeli u Krajini odvoje od ostalih Srba tvrdnjama da oni i nisu Slovenskog porekla, već Vlasi naseljeni u Hrvatsku tokom 16 veka.[13]

Hrvatski antemurale mit je određen percepcijom katoličanstva i njegove pozicije prema ostalim veroispovestima na način opisan u konceptu "nesting orientalism". Zbog toga što su primili katoličanstvo Hrvati su predstavljeni kao miroljubiviji, pošteniji, civilizovaniji, demokratskiji i Evropejskiji od Srba koji su primili pravoslavlje, pošto je pravoslavlje istočnije u smislu koncepta nesting orientalism.[14]

Srbija

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Antemurale mit je jedan od najvažnijih Srpskih nacionalističkih mitova[15] i ima veoma dugu tradiciju u istoriografiji u Srbiji i poltičkom diskursu koji prikazuju Srbe kao branioce hrišćanske evropske civilizacije.[16] Antemurale mit u Srbiji se ne odnosi samo na srednjovekovnu istoriju i događaje poput Bitke na Kosovu u kojoj su Srbi predstavljeni kao altruisti koji brane čitavu zapadnu civilizaciju od Osmanlija. NATO bombardovanje Jugoslavije 1999 se interpretira kroz antemurale koncept u kojem Jugoslavija herojski brani svet od Američke dominacije.[17]

Centralna Evropa

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U centralnoj Evropi je antemurale mit evoluirao od misije zaštite zapada od Turaka i Kozaka u srednjevekovnom periodu, ili od Rusije u 19 veku i na kraju od komunizma u 20 veku.[18]

Poljska

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Antemurale koncept u Poljskoj potiče od njene geopolitičke pozicije.[19] U početku je ovaj mit korišćen da opravda odbranu katoličke Evrope od Turaka, Tatara ili pravoslavnih Rusa a kasnije protiv komunizma ili fašizma.[20]

Počev od sredine 15 veka, nacionalna svesnost i politička misao u Poljskoj je bila pod uticajem predstave o Poljskoj kao delu civilizovanog zapada na granici prema ne-Evropskim varvarskim paganima na istoku.[21] U kasnom 17 veku kralj Poljsko-Litvanskog komonvelta, Jan III Sobjeski se udružio sa Leopoldom I kako bi srušio Osmansko Carstvo. Bitka za Beč 1683 je označila konačnu prekretnicu u borbi protiv islamskog Osmanskog Carstva. Zbog svoje viševekovne pozicije protivnika muslimanskom napredovanju komonvelt je stekao ime Antemurale Christianitatis (bedem hrišćanstva).[22][23]

Dodatna verzija percepcije Poljske kao bedema se javila u 20 veku. Pojedini poljski ideolozi, poput Romana Dmovskog, su videli Poljsku kao partnera Rusije u kontroli Nemačke.[24] Antemurale mit je oživeo u Poljskoj tokom 1980-ih, usponom Solidarnosti, u obliku koji predstavlja Poljsku kao branioca evropskih zemalja od ateističkog komunizma.[25]

Jedna od posledica Antemurale mita u Poljskoj je zaključak Poljske elite da Poljska ima pravo da bude "spašena" od strane civilizovanog sveta zbog toga što veruju da je Poljska stvar u suštini stvar čitavog civilizovanog sveta.[26] U pesničkim vizijama, progon i patnje Poljaka su spasle druge progonjene nacije, kao što je Isus raspet da bi izbavio čovečanstvo.[27] Takvo viđenje je rezultiralo sloganom - Poljska Hrist Nacija ("Polska Chrystusem narodów").

Izvori

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  1. ↑ Kolstø, Pål Ivo Žanić, Ivo Goldstein, Srečko M. Džaja, Vjekoslav Perica, Bojan Aleksov, Ana Antić, Zoran Terzić, Ulf Brunnbauer, Albena Hranova (2005) „Assessing the Role of Historical Myths in Modern Society” Myths and boundaries in south-eastern Europe Hurst & Co. ISBN 978-1-85065-772-9 OCLC 62314611 »Typologically, this myth is very different from the one discussed above. Rather than insisting on the uniqueness of the group, the group is now included into some larger and allegedly superior cultural entity that enhances its status vis-à-vis other groups who do not belong to it.« 
  2. ↑ Emden, Christian; Catherine Keen; David R. Midgley (2006). Imagining the City: The politics of urban space. Bern: Peter Lang. str. 323. ISBN 3-03910-533-7. Pristupljeno 13 July 2011. »They are always to be found in areas with mixed ethnic groups and religions, areas which denote a transition to a different (Christian) religion and a different culture ..Thus the concept also contains a commitment to something, to that which the bulwark is supposed to protect... an avowal to one's own religion or confession, to one's own culture and civilization.« 
  3. ↑ Kolstø, Pål Ivo Žanić, Ivo Goldstein, Srečko M. Džaja, Vjekoslav Perica, Bojan Aleksov, Ana Antić, Zoran Terzić, Ulf Brunnbauer, Albena Hranova (2005) „Assessing the Role of Historical Myths in Modern Society” Myths and boundaries in south-eastern Europe Hurst & Co. ISBN 978-1-85065-772-9 OCLC 62314611 »the differences that distinguishes the group from one neighbour are magnified out of all proportion, while boundaries in other directions are de-emphasized.« 
  4. ↑ Kolstø, Pål Ivo Žanić, Ivo Goldstein, Srečko M. Džaja, Vjekoslav Perica, Bojan Aleksov, Ana Antić, Zoran Terzić, Ulf Brunnbauer, Albena Hranova (2005) „Assessing the Role of Historical Myths in Modern Society” Myths and boundaries in south-eastern Europe Hurst & Co. ISBN 978-1-85065-772-9 OCLC 62314611 »In a sense, the ante murale mechanism seems to negate the sui generis myth: we are not unique after all, instead, we are a small part of a larger whole.... A skilful myth-maker may succeed in explaining that sui generis and ante murale belong to different levels of identity, as it were.« 
  5. ↑ Maner, Hans–Christian. „The "Repelling of the great Turk" in Southeast European Historiography”. University of Mainz. Arhivirano iz originala na datum 2009-10-22. Pristupljeno 31 March 2011. »...“Defence against the Turks”, that had already become central topics in East Central and Southeast Europe in the sixteenth century, ... was also put to functional use... also a propaganda function, .... mobilising religious feelings« 
  6. ↑ Maner, Hans–Christian. „The "Repelling of the great Turk" in Southeast European Historiography”. University of Mainz. Arhivirano iz originala na datum 2009-10-22. Pristupljeno 31 March 2011. »...Contemporary accounts already used the topos of the defence of Christian Europe...others claimed the title, too...antemurale Christianitatis« 
  7. ↑ A. Byrnes, Timothy; Peter J. Katzenstein (2006). Religion in an expanding Europe. Cambridge. str. 180. Pristupljeno 12 July 2011. »This antemurale myth thus became one archetypal myth of nationhood in Southeastern Europe.« 
  8. ↑ Weaver, Eric Beckett (2006). National Narcissism: The intersection of the nationalist cult and gender in Hungary. str. 65. ISBN 978-0-8204-7989-7. Pristupljeno 12 July 2011. »Thus, like nationalists of several of the nations around Hungary, nationalist Hungarian historians have developed narratives of how their nation was an antemurale christianitatis, the last bastion of Christianity, protecting the West for centuries from the onslaught of Islam, and that an ungrateful West forgotten this fact.« 
  9. ↑ Revel, Jacques Giovanni Levi (2002) Political uses of the past: the recent Mediterranean experience London: Franc Cass and Company Limited p. 47 ISBN 0-7146-5271-7 »...almost every nation in southeastern Europe is represented in its self-perception and national myth as the bulwark of a particular universal system of values (Christianity. Islam. and so on).« 
  10. ↑ Oliver Jens Schmitt, ur. (2010) Religion und Kultur im albanischsprachigen Südosteuropa 4 Frankfurt am Main, Berlin, Bern, Bruxelles, New York, Oxford, Wien p. 249 ISBN 978-3-631-60295-9 »The antemurale myth and Skanderbeg: A built-in part of antemurale myth complex is Skanderbeg... united Albanians in the fight against invading Turks and that his primary motive was defence of the nation (although the churchmen equate that with defence of the Christendom)« 
  11. ↑ Oliver Jens Schmitt, ur. (2010) Religion und Kultur im albanischsprachigen Südosteuropa 4 Frankfurt am Main, Berlin, Bern, Bruxelles, New York, Oxford, Wien p. 249 ISBN 978-3-631-60295-9 »The myth of the Albanians as the natural born protectors of religious tolerance in Europe and Balkans is but one example. Another is ulama's depiction of Islam....implemented during Ottoman rule, ... opposed to ... undemocratic..."Greeks" and the "Serbs"« 
  12. ↑ Kolstø, Pål Ivo Žanić, Ivo Goldstein, Srečko M. Džaja, Vjekoslav Perica, Bojan Aleksov, Ana Antić, Zoran Terzić, Ulf Brunnbauer, Albena Hranova (2005) „Assessing the Role of Historical Myths in Modern Society” Myths and boundaries in south-eastern Europe Hurst & Co. pp. 42, 44 ISBN 978-1-85065-772-9 OCLC 62314611 »... consequence of Islamisation in Bosnia was acceptance of idea ....in which fighting for the Ottoman Empire was identical with fighting for the Islam. This was behind the meaning of Bosnia as the bulwark of Islam....The Austrian army, that 'enemy of the faith', attacked Bosnia, the 'bulwark of Islam'; the army to which they belong is an 'Islamic army', they are 'chosen soldiers of the Islamic border' and they 'guard the Islamic borders' ...« 
  13. ↑ MacDonald, David B. (2002) Balkan holocausts?: Serbian and Croatian victim-centred propaganda and the war in Yugoslavia Oxford: Manchester University Press pp. 118, 119, 123 ISBN 0-7190-6466-X »This idea of East versus West proved to be of fundamental importance in defining Croatian self-identity. ...expanded upon the Antemurale myth...conveyed the image of a Croatia protecting the West from a barbarous East, with the Serbs trying to invade Europe, in a manner reminiscent of Ottoman invasion, against which the Antemurale was first established. ...this racial differentiation concerned Croatian territorial rights.... Croats and Serbs were presented as having different racial origins,...The Krajina Serbs were to be ethnically separated from the rest of Serbian population....Krajina Serbs were "non-Slavic Vlachs... who supposedly settled as farmers in Croatia in the 16th century« 
  14. ↑ Sundhaussen, Holm (2007). Geschichte Serbiens: 19.-21. Jahrhundert. Wien, Keln, Weinmar: Bohlau Verlag. str. 449, 450. ISBN 978-3-205-77660-4. Pristupljeno 18 July 2011. »the (Croat) myth of the Antemurale Christianitatis .... Their adoption of Roman Catholicism made them more peace-loving, more honest...This implied that Croats were chosen as more Western, more civilized, more democratic, better educated and more European than the Serbs, who were relegated to the East.« 
  15. ↑ Christians Associated for Relationships with Eastern Europe (U.S.) (2006). Religion in Eastern Europe. Ecumenical Press. str. 50. Pristupljeno 18 July 2011. »antemurale myth, one of the most influential among Serbian myths« 
  16. ↑ Kolstø, Pål Ivo Žanić, Ivo Goldstein, Srečko M. Džaja, Vjekoslav Perica, Bojan Aleksov, Ana Antić, Zoran Terzić, Ulf Brunnbauer, Albena Hranova (2005) „Assessing the Role of Historical Myths in Modern Society” Myths and boundaries in south-eastern Europe Hurst & Co. p. 191 ISBN 978-1-85065-772-9 OCLC 62314611 »The antemurale myth has had a very long tradition in various schools of Serbian historiography. In Serbian academic and political discourse, Serbs have been depicted as the defenders of Christian European civilization« 
  17. ↑ Dutceac Segesten, Anamaria (2009). Vladimir Tismaneanu. ur. Myth, identity and conflict: A Comparative Analysis of Romanian and Serbian Textboks. str. 179. Pristupljeno 18 July 2011. »Both Romanians and Serbs feel they have played the role of last line of defense against the plundering attacks initiated by the Ottomans not only against the Balkans but against the entire civilization of the West. Echoes of this defensive myth permeate the academic and political discourse in Serbia, where some have argued that the motivation behind the sacrifice of the Serbian soldiers during the Kosovo Battle was not self-centered but altruistic: to defend Christianity itself. Even the US policy towards Yugoslavia in the 1980s and the recent NATO campaigns of 1999 have been interpreted through the prism of the antemurale version of history. In this new version of the myth, the infidels of old are replaced by the Americans, and the Yugoslav heroic defense puts a stop to the process of world domination initiated and conducted by the USA.« 
  18. ↑ Klocek di Biasio, Beata (2010). Bohdan Michalski. ur. European Identity and the Myth of Europe in Art. Toruń: Adam Marszałek Publishing House. str. 14. Pristupljeno 12 July 2011. »The antemurale evolved from the seventeenth-century anti-Turkish and anti-Cossack stand to its anti-Russian successor (nineteenth century); in the twentieth century it signified the protection of Western civilisation against communism.« [mrtav link]
  19. ↑ Emden, Christian; Catherine Keen; David R. Midgley (2006). Imagining the City: The politics of urban space. Bern: Peter Lang. str. 323. ISBN 3-03910-533-7. Pristupljeno 13 July 2011. »The concept owes its origins to the geopolitical position of Poland at the eastern border of the Slavic region of settlement« 
  20. ↑ Hosking, Geoffrey; George Schöpflin (1997). Myths and nationhood. London: C. Hurst & Co.. str. 145. ISBN 1-85065-333-X. Pristupljeno 20 July 2011. »The myth of Poland's role as the 'Bulwark of Christendom', the antemurale christianitatis, had a very long career. Initially inspired by the wars against Turks and Tartars, it was later employed to justify Poland's defence of Catholic Europe against Orthodox Muscovites, and later against communism and fascism.« 
  21. ↑ Gastinger, Markus (2009). Hopes and Fears Associated with Poland’s Accession to the European Union. GRIN Verlag. str. 1. ISBN 978-3-640-27774-2. Pristupljeno 13 July 2011. »Poland perceives itself as... 'West', ... Europe, ..., .. Christian, ... at the border to the East, to the non-European parts of the world, where barbaric pagans rule, mostly Muslims. This conviction can be traced back to the mid-fifteenth century.« 
  22. ↑ Aleksander Gella, Development of Class Structure in Eastern Europe: Poland and Her Southern Neighbors, SUNY Press, 1998, ISBN 0-88706-833-2, Google Print, p13
  23. ↑ Poland, the knight among nations, Louis Edwin Van Norman, New York: 1907, p. 18
  24. ↑ Prizel, Ilya (1998). „Polish identity 1795 - 1944”. National identity and foreign policy: nationalism and leadership in Poland. Cambridge University Press. str. 68. ISBN 0-521-57157-X. Pristupljeno 19 July 2011. »Dmowski viewed Poland as partner of Russia in containing Germany.« 
  25. ↑ Gastinger, Markus (2009). Hopes and Fears Associated with Poland’s Accession to the European Union. GRIN Verlag. str. 1. ISBN 978-3-640-27774-2. Pristupljeno 13 July 2011. »The rising of Solidarity in the 80s revived the myth of antemurale, where Poland had to combat atheistic communism for the sake of all European countries« 
  26. ↑ Prizel, Ilya (1998). „Polish identity 1795 - 1944”. National identity and foreign policy: nationalism and leadership in Poland. Cambridge University Press. str. 41. ISBN 0-521-57157-X. Pristupljeno 19 July 2011. »Poland was destined to battle the Tatars, Turks and Russians acting like Christian rampart (Antemurale Christianitis) of Western civilisation....Because the Polish elite tirelessly clung to the belief that Poland's cause was the cause of the entire civilized world, they concluded that a "rescue" by the civilized world was Poland's right.« 
  27. ↑ "Polska Chrystusem narodów" at www.sciaga.pl

Dodatni izvori

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Potraži značenje riječi Antemurale u
W(j)ečniku, slobodnom rječniku.
Izvor: https://sh.wikipedia.org/w/index.php?title=Antemurale_mit&oldid=41358269